YOu are come hether to bee contracted in the Lord , that is , of two to bee made one : for as GOD hath knit the bones and sinewes together for the strengthening of the bodie , so he hath knit man and woman together for the strengthening of this life , because two are stronger than one : and Eccle. 9. 9. therefore when GOD made the Woman for Man , he sayd , I will make him a helpe : shewing that man Gen. 2. 18. is stronger by his Wife . Euerie Marriage before it bee knit should bee contracted , as it is shewed in Exo. 22. 16. and Deut. 22. 28. which Exo. 22. 16 , Deu. 22. 28 stay betweene the Contract & the Marriage , was the time of longing for their affections to settle in , because the deferring of that which wee loue doth kindle the desire , which if it came easilie and speedilie to vs , would make vs set lesse by it . Therefore wee reade how Ioseph and Marie were contracted Math. 1. 18. before they were married . In the * * That is betweene the Contract and the Marriage . Luc. 1. 27. & 42. & 49. &c. Contract Christ was conceaued , and in the Mariage Christ was borne , that he might honour both estates , Virginitie with his Conception , and Marriage with his Birth . You are contracted but to bee married , therefore I passe from Contracts to speake of Mariage , What Mariage is . which is nothing els but a communion of life between man and woman , ioyned together according to the ordinance of God . First I will shewe the excellencie The parts of this treatise . of Marriage : then the institution of it : then the causes of it : then the choise of it : then the dueties of it : and lastly the diuorcement of it .

Well might Paule say , Mariage Heb. 13. 4. is honourable , for God hath honoured it himselfe . It is honourable Three excellencies of Mariage . for the author , honourable for the time , and honorable for the place . Whereas all other ordinaunces Act 7. 53. were appoynted of GOD by the hands of men , or the hands of Angells , Heb. 2. 2. Marriage was ordained by Gen. 2. 22. God himselfe , which cannot erre . No man nor Angell brought the Wife to the Husband but GOD himselfe : so Marriage hath more honour of God in this , than all other ordinances of God beside , because he solemnized it himselfe .

Then it is honourable for the Mariage the first ordinance of God . time , for it was the first ordinance which GOD instituted , euen the first thing which he did after man and woman were created , & that in the state of innocencie before either had sinned , like the finest flower which will not thriue but in a cleane ground . Before man had any other calling he was called to be a Husband : therefore it hath the honour of antiquitie aboue all other ordinances , because it was ordained first , and is the ancientest calling of men .

Then it is honourable for the place ; for whereas all other ordinances 3. were instituted out of Paradise , Marriage was instituted in Paradise in the happiest place , to signifie howe happie they are which marrie in the Lord , they doo not only marrie one another , but Christ is maried vnto them , & so Mariage hath the honor of the place aboue all other ordinances to , because it was ordained in Paradise . As God the Father honored Mariage , so did God the Sonne , which is called the seede of the Gen. 3. 15 . woman : and therefore Mariage was so honored amongst women because of this seede , that when Elizabeth brought foorth a sonne , Luk. 1. 25. she said , that God had taken away her rebuke ; counting it the honor of women to beare children , and by consequence , the honour of women to be maried ; for the children which are borne out of Mariage are the dishonor of women , and called by the shamefull name of Bastards . Deut. 23. 2.

As Christ honoured Mariage with his birth , so he honoured it Christs first myracle at a Mariage . Iohn . 2. 8. with his miracles : for the first miracle which Christe did , hee wrought at a Mariage in Chanaan , where he turned their water into wine : so , if Christ be at your Mariage , that is , if you marie in christ , your water shall bee turned into wine , that is , your peace , and your rest , and your ioy , and your happines shal begin with your Mariage ; but if you marrie not in Christ , then your wine shall be turned into water , that is , you shall liue worse hereafter than you did before . As he honoured it with miracles , so he honored it with praises : for hee compareth the kingdome Mat. 22. 2. of God to a Wedding , and he compareth holines to a Wedding Verse . 11. garment . And in the 5. of Canticles he is wedded himselfe . Cant. 5. 9.

We reade in Scripture of three Three Mariages of Christ . Mariages of Christ . The first was when Christ and our nature met together . The second is , when 1. 2. Christ and our soule ioyne together . The third is , the vnion of 3. Christ and his Church . These are Christs 3. wiues . As Christ honoreth Mariage ; so doo Christs Disciples : for Iohn calleth the Coniunction Reuel. 19 7. of Christ and the faithfull , a Mariage . And in Reuel. 21. 9. Reuel. 21. 9. the Church hath the name of a Bride , whereas Heresie is called a Harlot . Further , for the honour of Reue. 17. 1. Mariage , Paule sheweth how by it By Mariage , the womans cursse turned to two blessings . Gen. 3. 16. the curse of the woman was turned into a blessing ; for the womans curse was the paines which she should suffer in her trauaile . Now by Mariage this curse is turned into a blessing ; for children are the first blessing in al the Scripture . Gen. 1. 28. And therefore Christ saieth , that so soone as the mother seeth a man child borne into the world , Iohn . 16. 21. she forgetteth all her sorrowes , as though her curse were turned into a blessing . And further , Paule saith , that by bearing of children , 1. Timo. 2. 15. if she continue * * For those paines will try her saith in faith and patience , she shall bee saued , as though one curse were turned into two blessings . For first she shall haue children , and after she shall haue saluation . What a mercifull God Note . haue wee , whose curses are blessings ? Who would haue thought that God had hid a blessing in his curse ? So hee loued our parents when hee punished them , that hee could scarse punish them for loue , and therefore a comfort was folded in his iudgement .

To honour Mariage more , it is said , that God tooke a rib out of Adams side , and thereof built the Gen 2. 22. woman . He is not saide to make man a wife , but to build him a wife , signifying , that man & wife make as it were one house together , & that the building was not perfect , vntil the woman was made aswell as the man : therefore if the building bee not perfect now , it must be destroyed againe .

Before God made the woman , A note of Adams sleepe . Gen. 2. 21. it is sayd , that he cast the man into a sleepe , and in his sleepe he tooke a rib out of his side , and as he made the man of earth , so he made the woman of bone , while Adam was a sleepe . This doth teach vs two thinges : As the first Adam was a figure of the second Adam , 1. Cor. 15. 22. & 45. so the first Adams sleepe was a figure of the second Adams sleepe , & the first Adams spouse was a figure of the second Adams spouse . That is , as in the sleepe of Adam , Eue was borne ; so in the sleepe of Christ the Church was borne : as a bone came out of the first Adams side , so bloud came out of the second Adams side . As Adams spouse receiued life in his sleepe ; so Christs spouse receiued life in his sleepe : that is , the death of Christ is the life of the Church ; for the Apostle calleth Death a sleepe , but Christ which dyed is called Life , shewing that in his Ephes. 5 14. Iohn . 14. 6. death we liue . Secondly , this sleep which the man was cast into , while his wife was created , dooth teach A note of Adams sleepe . vs that our affections , our lusts , & our concupicenses , should sleepe while wee goe about this action . As the man slept while his wife was making , so our flesh should sleepe while our wife is choosing , least as the loue of Venison wan Isaak to blesse one for another , so Gen. 27. 3. the loue of gentrie , or riches , or beautie make vs take one for another .

To honour Mariage more yet , or rather to teach the maried how to honour one another , it is saide , A note of Adams ribbe . Gen. 2. 22. Ephe. 5. 23. that the wife was made of the husbands rib : not of his head , for Paule calleth the husbande the wiues head : nor of the foote , for The Fathers obseruation . he must not set her at his foote : the seruant is appoynted to serue , and the wife to helpe . If she must not match with the head , nor stoope at the foote , where shall he set her then ? He must set her at his heart , and therefore she which should lie in his bosome , was made in his bosome , and should bee as close to him as his ribb of which she was fashioned . Lastly , in all Nations the day of Mariage was reputed the ioyfullest day in all their life , and is reputed still of all , as though the Sunne of happines began that day to shine vpon vs , when a good wife is brought vnto vs . Therfore one saith , that Mariage doth signifie Merriage , because a playfellow is come to make our age merrie .

Salomon considering al these excellencies , as though wee were more indebted to God for this than other temporall gifts , saith : House and riches are the inheritance of the fathers : but a prudent wife commeth Pro. 14. 14. of the Lord . House and riches are giuen of God , and all things els , & yet hee saith , house and riches are giuen of parents , but a good wife is giuen of God : as though a good wife were such a gift , as we should account from God alone , and accept as if hee should send vs a present from heauen , with this name Thus Adam doth . Gen. 2. written vpon it , The gift of God .

Beasts are ordained for foode , and cloathes for warmth , and flowers for pleasure , but the wife is ordained for man , like little Zoar , a Citie of refuge to flie to in all his Gen. 29. 20. troubles , & there is no peace comparable vnto her , but the peace of conscience .

Now it must needes be , that Mariage , which was ordeined of such an excellent Author , and in such a happie place , and of such an auncient time , and after such a notable order , must likewise haue speciall causes for the ordenance of it . Therefore the holie Ghost doth shewe vs three causes of this Vnion . One is , the propagation Three causes of Mariage . Gen. 1. 27. of children , signified in that when Moses saith , He created them male and female , not both male , nor both female , but one male , and the other female , as if he created them fit to propagate other . And therefore when he had created them so , to shewe that propagation of children is one ende of Mariage , he saide vnto them , Increase and Gen. 1. 28. multiplie , that is , bring forth children , as other creatures bring forth their kinde . For this cause Marriage is called Matrimonie , which signifieth Mothers , because Why Mariage is called Matrimonie . it makes them Mothers , which were Virgins before : and is the seminarie of the worlde , without which , all things should Without Mariage , all things should be vaine . be in vaine , for want of men to vse them , for God reserueth the great Citie to himselfe , and this suburbs he hath set out to vs , which are regents by sea and by lande . If children be such a chiefe end of Marriage , then it seemes , that where there can be no hope of children , for age or other causes , there Marriage This is signified in Deut. 23. 1. is not so lawfull , because it is maimed of one of his ends , and seemes rather to be sought for wealth , or for lust , than for this blessing of children . It is not good grafting of an olde head vppon young shoulders , for they will neuer beare it willingly but grudgingly .

Twise the Wife is called , the Wife of thy youth , as though when Prou. 5. 18. men are old , the time of Marrying Mala. 2. 18. were past . Therefore God makes such vnequall matches so ridiculous euery where , that they please none but the parties themselues , vntill the time of their dotage be expired .

The second cause is to auoide The second cause . fornication : this Paule signifieth , when he saith , For the auoiding of 1. Cor. 7. 2. fornication , let euery man haue his owne wife . He saith not for auoiding of adultery , but for auoiding of fornication , shewing , that fornication is vnlawfull too , which the Papists make lawfull , in mainteining Papists Stewes . their Stewes , as a stage for fornicators to play vppon , and a Sanctuary to defende them , like Absoloms Tent , which was spread vpon the top of the house , that all 2. Sam. 16. 22. Israel might see how he defiled his fathers concubines .

For this cause , Malachi sayth , Mal. 2. 15. that God did create but one Woman for the man , he had power to create moe , but to shewe that he woulde haue him sticke to one , therefore he created of one ribbe but one wife for one husbande : and in the Arke , there were no moe women than men . But foure 1. Pet. 3. 20. wiues for four husbands , although it was in the beginning of the world , when many wiues might seeme necessarie to multiply mankinde . If any might haue a dispensation heerein , it seemes the King might be priuiledged before any other , because of succession to the Crowne , if his wife should happen to be barren . And yet the King is forbidden to take many wiues in Deut. 17. 17. as well as Deut. 17. 17. 1. Tim. 3. 2. the Minister in 1. Timo. 3. 2. shewing , that the danger of the state , doth not counteruaile the danger of fornication . For this cause we reade of none but wicked Lamech before the Flood , that had moe Gen. 4. 23. wiues than one , whome Iouinian calleth a monster , because he made 2. ribs of one . And another saith , that the name of his second wife doth signifie a shadowe , because she was not a wife , but the shaddowe of a wife : for this cause the Scripture neuer biddeth man to loue his wiues , but to loue his Wife , and sayeth , They shall be two in one fleshe , not three , nor Math. 9. 5. foure , but onely two . For this cause , Salomon calleth the whorish woman a strange woman , to shew that she should be a stranger to vs , and we should be strange to her . Prou. 2. 16. For this cause , children which are borne in mariage , are called Liberi , which signifieth free borne : and they which are borne out of marriage , are called Bastards , that is , base borne , like the Mule which is ingendred of an Asse & a Mare . Gen. 36. 24. Therefore adulterers are likened Fornicators like the Deuill . Mat. 13. 25. to the Deuill , which sowed another mans ground , other sowe for a Haruest , but they sowe that which they dare not reape . Therfore children borne in Wedlocke were counted Gods blessing , because they come by vertue of that Psal. 128. 4. blessing , Increase and multiplie . But Gen. 1. 28. before Adam and Eue were married , God neuer sayd Increase , shewing , that he did cursse and not blesse such increase . Therefore we reade not in all the Scripture Bastards . of one Bastard that came to any good , but onely Iphtah , and to Iud. 11. 1. shewe that no inheritance did belong They might be saued , but they had the marke of a cursse . to them in heauen , they had no inheritance in earth , neyther were counted of the congregation , as other were . Deut. 23. 2.

Now , because Marriage was appointed for a remedie against fornication , therefore the lawe of God inflicted a sorer punishment Leuit. 20. 10. Deut. 22. 22. vppon them which did commit vncleannes after Marriage , than vppon him which was not married , because he sinned , although he Maried fornicators . had the remedie of sinne , lyke a rich theese which stealeth , and hath no neede .

Now if Marriage be a remedie against the sinne of fornication , The mariage of Ministers . then vnlesse Ministers may commit the sinne of fornication , it seemes that they may vse the remedie as well as other : for as it is better for one man to marrie 1. Cor. 7. 9. than to burne , so it is better for all men to marrie than to burne ; and therefore Paule sayth , Marriage is Hebr. 13 4. honourable amongst all men . And againe , for the auoiding of fornication , 1. Corin. 7. let euery man haue his Wife . And as though he did forsee , that some woulde excepte the Minister in time to come , in the first of Timo. 1. Tim. 3. 2. 3. 2. hee speaketh more precisely of the Ministers wife , than of any other , saying , Let him be the husband of one Wise : and least ye should say that by one wife , he meaneth one Benefice like the Papists . He expoundeth himself in the fourth verse , and saith , that he must be one that can rule his house well , and his children . Sure God would not haue these children to be Bastards , and therefore it is like that he aloweth the Minister a Wife . Therefore Paule said well , that he 1. Cor. 7. 6. had no commandement for Virginitie , for Virginitie cannot be commaunded , because it is a speciall gift , but not a speciall gift to Ministers , & therfore they are not to be bound more than other . A peculiar gift may not be made a general rule , because none can vse it , but they which haue it . And therfore in 1. Cor. 7. 17. he saith , As God 1. Cor. 7. 17. hath distributed to euery man , so let him walk . That is , if he haue not the gift of continencie , he is bound to marrie : and therefore Paule commaundeth in the seuenth verse , whether he be Minister or other , If they cannot abstaine , let them marrie , as though they tempted God if they married not . The Law was generall , It is not good for man to be Gen. 2. 18 alone , exempting one order of men no more than an other . And again Christ speaking of Chastity saith , All men cannot receiue this thing . Math. 19. 11. Therefore vnlesse we knowe , that this order of men can receiue this thing : Christ forbids to binde them more than other , and therefore as the Priests were maried that taught the Lawe , so Christ chose Apostles which were maried , to preach the Gospell . Therefore the doctrine of Papists , is the doctrine of Deuils , for Paule calleth the forbidding of mariage , the 1. Tim. 4. 3. doctrine of Deuils , a fit title for all their bookes .

Lastly , if Mariage be a remedie against sinne , then Mariage it selfe is no sinne : for if Mariage it selfe were a sinne , we might not marrie for any cause , because we must not do the least euill that the greatest 〈◊〉 . 3. 8. good may come of it : and if Mariage be not a sinne , then the * * Be not thou vaine , and these words will not be offensiue . dueties of Mariage are no sinne , that is , the secreate of Mariage is not euill , and therefore Paule saith not only Mariage is honourable , but the bed is honorable , that is , euen Hebr. 13. 4. the action of Mariage is as lawfull , as Mariage . Besides Paul saith , Let the Husband giue vnto the Wife 1. Cor. 7. 3. due beneuolence : heere is a commandement to yeeld this duety : that which is commanded , is lawfull ; and not to doe it , is a breach of the commandement . Therefore Mariage was instituted before any sinne was , to shew that there is no sinne in it if it be not abused : but because this is rare , therefore after women were deliuered , God Leuit. 12. 4. 5. &c. appointed them to be purified , shewing , that some staine or other doth creep into this action , which had neede to be repented , and therefore when they prayed , Paule would not haue them come together , 1. Cor. 7. 5. least their prayers should be hindered .

The third cause is , to auoid the The third cause . inconuenience of solitarinesse , signified in these words , It is not good for man to be alone , as though he Gen. 2. had said , this life would be miserable and irkesome , and vnpleasant to man , if the Lord had not giuen him a wife to company his troubles . If it be not good for man to be alone , then it is good for man to haue a fellow : therefore as God created a paire of all other kindes , so he created a paire of this kinde . We say that one is none , because he cannot be fewer than one , he can not be lesser than one , he can not be weaker than one , and therfore the Wise man saith , Woe to him which is alone , that is , he which Eccl. 4. 10. is alone , shall haue woe . Thoughts and cares , and feares , will come to him , because hee hath none to confort him , as theeues steale in when the house is emptie ; like a Turtle , which hath lost his mate , like one legge when the other is cut off , like one wing when the other is clipt , so had the man bin , if the woman had not bin ioyned to him : therefore for mutuall societie , God coupled two together , that the infinite troubles which lye vppon vs in this world , might be eased , with the comfort and helpe one of an other , and that the poore in the world might haue some comfort as well as the rich : for the poore man ( saith Salomon ) is Pro. 19. 7. Pro. 27. 10. forsaken of his owne brethren , yet God hath prouided one comforter for him , like Ionathans armour-bearer , 1. Sam. 14. 7. that shall neuer forsake A Wife is the poore mans riches him , that is another selfe , which is the only commoditie as I may tearme it , wherein the poore doe match the rich , without which , some persons should haue no helper , no comforter , no friend at all .

But as it is not good to be alone , so Salomon sheweth , That it is better Prou. 21. 9. to be alone , than to dwell with a froward Wise , which is like a quotidian ague , to keepe his patience in vre . Such furies do haunt some men , like Saules spirit , as though 1. Sam. 16. 14. the Deuill had put a sword into their handes to kill themselues , therefore choose whome thou mayest enioy , or liue alone still , and thou shalt not repent thy bargaine .

That thou mayest take and kepe without repentance , now we will speake of the choice , which some call the way to good wiues dwelling , 3. The choice . for these flowers grow not on euery ground : therefore they say , that in wiuing and striuing , a man should take counsell of all the world . As Moses considered what spies he sent into Chanaan , so thou Deut. 1. 23. 24. must regarde whome thou sendest to spie out a Wife for thee . Two spies for a Wife . Discretion is a warie spie , but fancie is a rash spie , and liketh whome she will mislike againe .

In Zacharie , Sinne is called a Zach. 5. 7. woman , which sheweth , that women haue many faults , therefore he which chooseth of them , had neede haue iudgement , and make an Anatomie of their bodies and minds by squire and rule , before he say , This shall be mine . For the wisest man sayth , I haue found one man of a thousand , but a woman Eccle. 7. 30. among them all haue I not sound , as though there were a dearth of good women ouer the worlde .

For helpe hereof in 1. Cor. 7. 39. wee are taught to marrie in the Lord , then we must choose in the Lord too : therefore we must begin our Mariage where Salomon began his wisedome . Giue vnto thy seruant an vnderstanding heart : so 1. King . 3. 9 giue vnto thy seruant an understanding wife . If Abrahams seruant praied the Lord to prosper his businesse Gen. 24. 12. when hee went about to choose a wife for another , how shouldst thou pray when thou goest about a wife for thy selfe , that thou maiest say after , My lot is fallen in a pleasant ground . To direct thee to a right choice herein , the holie Ghost giues thee two rules , Godlines and Fitnes : Godlines , because Godly and fit . our Spouse must bee like Christs spouse , that is , graced with gifts & imbrodered with vertues , as if wee did marrie Holinesse her selfe . For the mariage of man and woman , is resembled of the Apostle to the Mariage of Christ and Ephes. 5. 29. the Church . Now , the Church is called Holie , because she is holie . In the 6. Cantie . she is called Vndefiled , Cant. 6. 8. because she is vndefiled . In the 45. Psalme she is called faire Psal. 45. 9. within , because her beautie is inwarde : so our Spouse should bee holie , vndefiled , and faire within . As GOD respecteth the heart , so 1. Sam. 16. 7. we must respect the heart , because that must loue , and not the face . Couetousnes hath euer been a suter to the richest , and pride to the highest , and lightnesse to the fa●rest , and for reuenge hereof his ioye hath euer ended with his wiues youth , which tooke her beautie with it . The goods of the world are good , and the goods of the bodie are good , but the goods of the minde are better . As Paule commendeth Faith , and Hope , & Charitie , but saith the greatest of 1. Cor. 13. 13. these is Charitie : so I may commend beauty , and riches , and godlines , but the best of these is godlinesse , because it hath the thinges which it wants , and makes euerie state alike with her gift of contentation .

Secondly , the mate must be fit : A sit Wise. it is not enough to bee vertuous , but to bee sutable ; for diuers women haue many vertues , and yet doo not fit with some men ; & diuers men haue many vertues , and yet doo not fit to some women : and therefore we see many times , euen the godly couples to iarre when they are married , because there is some vnfitnes betweene them which makes oddes . What is oddes but the contrary to euen ? Therefore make them euen ( saith one ) and there will bee no oddes . From hence came the first vse of the Ring in Weddings , to represent The ceremonie is not approued , but the inuention declared . this euennes : for if it be straighter than the finger it will pinch , & if it be wider than the finger it wil fall of ; but if it bee fit , it neither pincheth nor slippeth : So they which are like striue not , but they which are vnlike , as fire and water . Therefore one obserueth , that concord is nothing but likenesse , and that all strife is for vnfitnes : as in things when they fit not together , and in persons when they suite not one another .

How was GOD pleased when 1. Sam. 2. 35. he had found a King according to his owne heart ? So shall that man be pleased which findes a wife according to his owne heart , whether he be rich or poore , his peace shall affoord him a chearefull life , and teach him to sing , In loue is no lacke . Therefore a godly man in our time thanked the Lord that The saying of a godly man . he had not onely giuen him a godly wife , but a fit wife : for he sayd not that she was the wisest , nor the holiest , nor the humblest , nor the modestest wife in the world , but the fittest wife for him in the world , which euery man should thinke when that knot is tyed , or els so often as he seeth a better , he will wish that his choyce were to make againe . As hee did thanke God for sending him a fit wife , so the vnmaried should pray God to send them a fit wife : for if they be not like , they will not like .

This fitnesse is commended by the holy Ghost in two words : one is in the 2. of Gen. and the other is Gen. 2. 18. 2. Cor. 6. 14. in the 2. Cor. 6. 14. That in Gene. is Meete : God saith , I will make man a helpe meet for him . Shewing , that a wife cannot helpe well , vnles she be meete . Further , it sheweth that man is such an excellent creature , that no creature was like vnto him , or meete for him till the woman was made . This meetnesse GOD sheweth againe in the 22. verse , where Moses saieth , that of Gen. 2. 22. the ribbe which was taken out of man God built the woman : signifying , that as one parte of the building dooth meete and fit with another ; so the wife should meete and fit with the husband , that as they are called couples , so they may be called paires , that is , like as a paire of gloues , or a paire of hose are like ; so man and wife should be like , because they are a paire of friends . If thou be learned , chuse one that loueth knowledge : if thou bee Martiall , chuse one that loueth prowesse : if thou must liue by thy labour , chuse one that loueth busbandrie : for vnlesse her minde stande with thy vocation , thou shalt neither inioye thy wife , nor thy calling .

That other word in the 2. Cor. 6. 14. is Yoke , there Mariage is called a Yoke . Paule saith , Be not vnequally yoked . If Mariage be a yoke , then they which drawe in it must be fit , like two Oxen which draw the yoke together , or els all the burden will lie vpon one . Therefore they are called yoke fellowes too , to shew that they which draw Phil. 4. 3. this yoke must be fellowes . As he which soweth seede , chuseth a fit ground , because they say , it is good grafting vppon a good stocke : so he which wil haue godly children must chuse a godly wife : for like Mother ( sayeth Ezechiel ) like Ezek. 16. 44. daughter . Now , as the Trauailer hath markes in his way that hee may proceed aright : so the suiter hath markes in his way that hee may chuse right .

There be certaine signes of this Fiue rules in the choise of a good wife . fitnes , and godlinesse , both in the man and the woman . If thou wilt knowe a godly man , or a godly woman , thou must marke fiue things ; the report , the lookes , the speach , the apparell , and the companions , which are like the pulses that shewe whether we be well or ill . The report , because as the market 1. goeth , so they say the market men talke . A good man commonly Psal. 112. 6 Pro. 107. Mar. 14. 9. hath a good name , because a good name is one of the blessinges which GOD promiseth to good men , but a good name is not to be praised from the wicked : & therfore Christ saieth , Cursed are you when all men speake well of you : that Luc. 6. 26. is , when euill men speake well of you , bicause this is a signe that you are of the world , for the world liketh Ioh. 15. 19. and praiseth her owne . Yet as Christ said , Who can accuse me of sin ? So it Ioh. 8. 46. should bee said of vs , not who can accuse me of sinne ? but who can accuse me of this sinne , or who can accuse me of that sinne ? That is , who can accuse me of swearing ? who can accuse me of dissembling ? who can accuse mee of fornication ? No man can say this of his thought , but euery one should say it of the act , like Zachariah & Elizabeth , Luk. 1 6. which are called vnblameable before men , because none could accuse them of open sinnes .